Monday, October 12, 2009

outer Baduy are people who have been out of customary and regions Baduy In . There are several things that cause people dikeluarkanya Baduy In into Outer Baduy. Basically, the existing regulations on the outside and Baduy Baduy in it almost the same, but outside Baduy more familiar with technology than Baduy deep.

typical characteristics of the community:

They have known technologies, such as equipment electronic, although its use remains a ban for every Bedouin citizens, including citizens of Outer Baduy.

Development Process House Foreign Bedouin population has been using assistive devices, such as saws, hammers, nails, etc., that were previously prohibited by the indigenous Bedouin In. (BL)

Using traditional clothes with black or dark blue (for men), indicating that they are not sacred. Sometimes using modern clothes such as T-shirts and jeans. (BL)

Community groups panamping (Baduy outside) , living in various villages scattered around the (outside) region Baduy In such Cikadu, Kaduketuk, Kadukolot, Gajeboh, Cisagu, and so forth. (BL)

· Kanekes public trust called Sunda Wiwitan rooted in the worship of ancestral spirits ( animism ) that the next development is also affected by Buddhist , Hindu , and Islamic . Core beliefs are reflected with the pikukuh or customary provisions adopted absolute daily lives of people Kanekes. The most important contents of the 'pikukuh' (compliance) Kanekes is the concept of "without any changes, or changes in as little as possible:

· As has happened for hundreds of years, the community's main livelihood is farming Kanekes upland rice . In addition, they also get extra income from selling fruit in the forest as they get durian and keranji acid , and honey forest.

· Kanekes Society which until now strictly follow the customs is not an isolated communities, remote, or people who are isolated from developments outside world. The establishment Sultanate of Banten Kanekes that automatically insert into any territory not separated from their consciousness. As a sign of compliance / confession to authorities, the public routinely perform Kanekes seba to Sultanate of Banten ( Garna, 1993). Until now, the ceremony seba continues to take place once a year, be brought crops (rice, pulses, fruits) to the Governor of Banten (previously the Governor of West Java), through regents Lebak . In agriculture, the population of Outer Baduy interact closely with the community outside, for example in a lease of land, and labor.

Main Figures Bedouin Society

know Kanekes Community two systems of government, namely the national system, which follows the rules of the Republic Indonesia , and customary systems which are believed to follow the customs of society. Both systems were merged or diakulturasikan such a way that does not happen clash. Nationally, the population Kanekes led by the village head called Jaro pamarentah, which is under the sub-district, while customarily subject to the customary leader Kanekes the highest, namely " puun ".

highest indigenous leaders in the community Kanekes is " puun "in three village tangtu . Position is held down through the generations, but not automatically from father to son, but can also other relatives. The term of office puun not specified, only based on one's ability to hold the position.

Executing everyday customs administration kapuunan (kepuunan) implemented by Jaro , which is divided into four positions, namely Jaro tangtu , dangka Jaro , Jaro dependents , and Jaro pamarentah . Jaro tangtu responsible for the implementation of the law customary on citizens tangtu and various other affairs. Jaro dangka duty to maintain, administer, and maintain a deposit of ancestral land that exist within and outside Kanekes. Jaro dangka of 9 people, which when added to the 3 people Jaro tangtu called Jaro twelve . Leaders of these twelve Jaro called Jaro dependents . The Jaro pamarentah customarily served as a liaison between indigenous Kanekes with national governments, which in their duties aided by pangiwa , strip , and kokolot overtime or village elders (Makmur, 2001).

Communication Systems and constraints

For the sake of relations with outsiders, including the relationship with formal government affairs, the Foreign Baduy person who is appointed to be head of the village. Village Head who called Jaro (Jaro Pamerantah ") was appointed and determined by Puun (" Chairman of the Peoples "). Village Head ("Jaro Pamarentah") duty to accommodate and deliver all orders that instructed the government to the extent not contrary to custom.

Relationships among Bedouin community itself on the indigenous berparas inherited by their ancestors and adhered to both by society and by the Bedouin in Outer Baduy. custom In Bedouin society, there are some restrictions / taboos ("Buyut") to do or doing something Overall abstinence / taboo ("great") that regulate people's behavior relationships Baduy either individually, the relationship with the group community and with its natural environment are considered as soil surrogate of his ancestors.

customs administration center located in Baduy In, with Puun as customary leaders. There are three Puun who led the customs administration in the village of Kanekes or Bedouin Society. Third Puun lives in a different village. Puun assisted by Girang Seurat in charge of security issues, and Jaro Tangtu representing Puun every kampun and also play a role as a spokesperson for external relations.

Bedouin Society in communicating between themselves using the language of Sunda. However, some of them have been able to speak Indonesian, especially when communicating with outsiders. They are still consistent preserve local arts and culture such as traditional music, traditional ceremonies ( seba and seren taon ) in the life cycle is still running, and preserved for generations.

Although there are many different things, the lives of Bedouin very harmonious and full of peace. Life pattern of mutual aid which they apply allow them to live in harmony. They seem very friendly, cultured, civilized, even against the they show the tourists were friendly attitude. Historically there has been no inter-war Bedouin or criminal. In fact this is so, fellow Bedouin unprecedented killing each other, deceive each other, especially with people outside the Bedouin. their togetherness is very strong. They held a traditional ceremony at the same time, rice planting and harvest time, and many other activities that are already scheduled to be implemented simultaneously.

Interaction with the outside community

At this time the outsiders who visit the region Kanekes increasing up to hundreds of people per visit, however, Kanekes region remains off limits to foreigners (non-citizen). Several foreign journalists who tried to enter until now always been denied entry. Their social relations are still heavily influenced by the tradition that jointed old values. Very different conditions we will encounter in the Sundanese people who have been in the city of Bandung which has received much media exposure. Their social relations, especially with family and neighbors, it must be more stringent than the Bedouin community. It may be that they will not know the neighbors who are next to the house. This condition can easily be encountered in a variety of luxury housing are mutually alienated from one another.

famous Madura Quarter because of the style of speech that bluntly, and it is hard and irritable, but they are also known efficient, disciplined and diligent work. For the pilgrimage, despite poor Madurese must set aside a little savings income to the Haj. In addition, the Madurese are known to have a strong Islamic tradition, although sometimes perform rituals Pethik Sea or Rokat Tasse (equal to float offerings).

Self-esteem, is also most important in Madurese people's lives, they have a proverb "Good Lebbi Tollang Pote, atembang Pote Eyes" . That is, better off dead (white bone) rather than shame (white eye).

Efforts Madurese erase negative stereotypes that are already embedded in the minds of many people, like fighting in a quiet due to low public support for his supporters. They are able to adapt and have a high tolerance to changes. Madurese are known resilient. Research Tempo magazine in the 1980's had put in five Madurese The most successful of the tribes in Indonesia.

Madurese on the ground overseas are living proof of that spirit. They dare to do any job for life. However, behind the persistence of that, people from the island this salt has a distinctive sense of humor. Another character inherent in the people of Madura is a behavior that is always what it is in acting. The voice is firm and honest speech presumably is one form of everyday life that we can feel when assembled with the Madurese.

resolute figure which is another form of public personalities who owned the Madurese. They really hold on to the philosophy which he believed. Whatever they do to maintain self-esteem. Madura is a deeply religious society. In addition to kinship ties, religion has become an important element as a marker of ethnic identity of this tribe. For the Madurese, Islam seemed to have become an integral part of her identity. Consequently, if there are people who embrace religion Madura other than Islam, kemaduraannya identity could disappear altogether. Social environment 'will resist', and the person can be isolated from the root Maduranya

Main Figures Ethnic Madurese

Among the groups or social classes that are very influential in society Madura is a local scholar or scholars. For some it is a consequence of Islamisation Madura relatively "complete" was. Because of Islamisation good progress in almost all groups and social classes with scholars as institutional center, then the cleric has a central position in the social structure of the Madurese in almost all levels. Their position looks increasingly strong and wide from time to time. Later, national and local political configuration allows them to integrate themselves into the national system, where the clergy occupied the highest position in the local state bureaucracy, a difficult thing occurred since colonial times until the New Order era.

Communication Systems and constraints

One of the most important cultural capital is a struggle Madurese language at boarding school environment. Of course we should also realize its limitations, because the boarding school after all "only" one social institution that may be cultural and social capital for the language of Madura. But it is undeniable that the Islamic world has played an important role not only in preserving the Madurese language as the language of daily communication, but also the institutionalization of Madura's own language as the language of science and language arts. With the tussle Madurese language at boarding schools, language Madurese were enriched important especially with the inclusion of a lot of Arabic words into the language of Madura itself. Formulated in another way, the world's boarding Madurese language so open to foreign languages, especially against Islamic religious concepts. Moreover, the language of Madura in boarding schools is the trial use of the Madurese language as written language on an ongoing basis.

In many boarding schools in Madura (and horseshoe area), Madura language is used as the language of daily communication. What is important here is the parallel between Madura language is stratified and social structure in the internal environment which is also graded schools. That is, the social structure that is hierarchical boarding is in line with the language of Madura is also hierarchical, and thus is a boarding school social environment itself becomes an effective arena for socialization and institutionalization which multilevel Madurese language, especially among the students. The experience of boarding schools in Madura in my opinion shows: Madurese language hierarchy rather than perpetuate social hierarchies in boarding schools, instead of boarding schools of social hierarchy has allowed the Madurese language hierarchy to find the environment to sustain themselves.

Can create, we can not dismiss the nature of multilevel (hierarchical) Madurese language, as well as we can not dismiss the social hierarchy in boarding schools (even the social environment in general). To some extent this may inhibit the Madurese language to flourish, especially in the face of the challenges of modernity who uphold egalitarianism and practicality. By nature bertingkatnya, Madurese language so inconsistent with the spirit of egalitarianism and relatively practical (easy) to use. Once we speak in the language of Madura, naturally we have positioned ourselves and others in a particular social hierarchy, so that the Madurese language itself becomes the practice of power relations are very direct. Madurese language thus contains the implication of social psychology that sometimes-even often-uncomfortable.

Until very stammered extent s really going negotiations between the culture of hierarchical and egalitarian cultures in Madurese society, including in the language of Madura. At least in the pore, Cangkrèng, and Tongghal, three villages in my village in Sumenep, egalitarian spirit upheld. They spoke in Madura enjak-iyah to members of their communities, without concerned with the age and social status because they consider them-iyah enjak communication between community members ( orèng Diyah, orèng dinnak ) as a sign of intimacy and familiarity ( nganggep ). Speaking ènggi especially èiki-enten-Bunten antarmereka is something alien and alienating. Only to people outside the community, they speak in subtle Madura. ( ka abasa'a Enggkok not been, Nom. Moh abasa katon not nganggep , 'I will not speak Madurese fine with you, Uncle. For smooth Madurese language was not familiar '). But, as with so many children these three villages to study in boarding schools, the influence of hierarchical Madurese language in there gradually began to be accepted. At this point, negotiations between the language of egalitarian and hierarchical language to produce the receipt of a hierarchical Madurese language voluntarily.

So let us thank storied nature of language as a wealth Madurese Madurese language, as well as other ethnic languages \u200b\u200bsuch as Javanese and Sundanese. What is important here is that the boarding school experience with the language of Madura indicate a hierarchical culture which sometimes is very stiff, but at the same time it allows certain limits were breached hierarchical rigidity. If the social hierarchy is closed, the hierarchy of languages \u200b\u200bremains open. The students (juniors) will not be able to touch the circle of socially elite boarding school, but they can touch the circle of elite boarding schools in and through language. The students (juniors) and elite boarding schools are two separate areas, but both are united by language. Thus, although the nature hierarchical, Madurese language can actually bridge the social hierarchy at the boarding school environment.

The same applies also in the wider social environment. Community and social elite (bureaucratic state) are the two areas separated by relatively strict social in the strict hierarchical structure and rigid. People do not always easy to meet with the regents, the governor, let alone the president, because of the strict hierarchy and rigid bureaucracy that. But it is a language that allows meeting between these two social strata, however the language itself be hierarchical, ie a language that termaterialisasi through various media. In this sense, the hierarchy of language not only serves to bridge the social hierarchy, but also to resolve or overcome the impasse of social hierarchy itself.

Thus, the Madurese language hierarchy on the one hand is to limit or even impede the progress of Madura own language because it is incompatible with modernity's insistence that uphold egalitarianism and practicality. But on the other side of the Madurese language hierarchy has allowed, even encouraged, to play a social function Madurese language despite the fact that the social structure of a dead end. In that context, the hierarchy of the original language is a barrier has transformed itself into strength. Up here seems quite clear that the Madurese language boarding school environment is not only a means of everyday communication, but also plays a social function, namely to bridge or even overcome the impasse of stiffness and social relations within the pesantren itself.

In boarding schools, language Madura is not only taught and used as a means of daily communication. Moreover, the language of Madura is used as the language of science is relatively permanent. At least to some extent, moral lessons, fiqh, theology, mysticism, and others at the seminary presented in the language of Madura. The significance Madurese language that is used as the language of this science is to raise the Madurese language functions to the level of abstraction and concepts with high levels of complexity and vocabulary enrichment as a means of communication beyond language daily. Thus, in boarding schools Madurese language not only play a social function, but also play an intellectual function. It certainly will enrich the intellectual treasures of the social life of a society. Consequently, when the language of Madura is used as the language of science, then he must enrich the Madurese language itself as well as pave the way for development to actually become a tool in a modern articulation of science.

In addition, in boarding Madura language is also used as a literary language. If the language of science uses a lot of abstraction, concepts, and theory, literary language uses many metaphors, allusions, imagination, association, and the like. However, because the purpose of boarding school with all its activities are education and religion, then the metaphor and the like tend to be exploited for the sake of didactic and religious morals. KH Musyfiq of Karai, Sumenep, for example, who routinely fill the limited recitation by radio transmitters, often start pengajiannya by reading religious poetry essay itself. On boarding, lessons Aqeedah, Fiqh, and morals are often taught through syiir sung together.

Madura By making the language as a means of everyday communication, language, science, literature and language, then the schools have been utilizing the language of Madura in the maximum extent possible to do.

Moreover, a number of books being taught in pesantren-like Safinatun Naja, Sullamuttawfîq , and Bidâyatul Hidayah , to mention most-translated into the language of Madura, printed and distributed relatively widely. What does this mean? This means that developing Madurese language in schools supported by print-capitalism ( print-capitalism ), a modern cultural forces in the cultural experience in many places in Europe since the 16th century and in Indonesia since the early 20th century-accelerating process of modernizing the language and eventually the language user community itself. Indonesian developed into a modern language clearly supported by this print-capitalism, especially the number of Malay-language publisher of private reading and then publisher Balai Pustaka. So, boarding schools actually have the power or cultural prerequisites to modernize the language of Madura to develop into a tool of modern articulation.

crossover between the print engine and capital (ism)-which produces and markets a language in a mold, allowing an accelerated language in such a way and reach communities with relatively large, with a shadowing about a language the user community itself. Prints evoke the imagination of some readers in other places that are relatively distant, which together are united and brought together by language in the mold itself. When the students studying the book of printed language (translation) Madura, secretly they think the students studying the book of the same other places they do not know, with the same language is the language of Madura. In that way, accelerated Madurese language, socialized, and institutionalized in social reach previously unimagined.

Corruption has been entrenched in Indonesia, therefore, until now the Indonesian nation has not been able to make meaningful change in dealing with this corruption.

Not only is the task of government alone, but also the responsibility of society in general. Because obviously does not mean at all if there is good cooperation from all elements of society to combat corruption.

In Indonesia, it seems that corruption has been used since even before independence. At the time of independence, corruption was not inevitable bias.

Whatever its form, corruption provides a profound impact for the nation. The corruptor conveniently drain the wealth of the State in order to satisfy his desire. And the people who became victims. The disease of corruption is very influential for the survival of the nation.

Corruption can be equated with a disease, which impinge on a human child. However, the disease affects most elite of this nation.

Syeed Hussein Alatas in his Sociology of Corruption revealed that the prevention of acts of corruption should be pursued to create a clean government, sincere, honest.

Although many flaws here and there, the action to eradicate corruption must be biased toward the heating or warming up battle against corruption in the coming year.

Way, among others, to determine priorities in combating corruption and contains a non-discriminatory or selective logging. Governments also need to be more observant in seeing the issues that would need intensive attention.

If the prevention of corruption is still the same way as in previous years it will be biased to ensure that corrupt practices will still continue. This obviously will impact on the handling of corruption in the following years.

CHAPTER II

CORRUPTION ERADICATION COMMISSION OF A SOLUTION

Corruption has entered all fields, both economic, political, and social-cultural. And almost all are corrupt officials who should be great role models for their people.

A. Early Birth KPK

On December 29, 2003 birth of the Corruption Eradication Commission (KPK).

Commission is a commission established under the Act No. 30 of 2002 on Corruption Eradication Commission in order to cope with, overcome and eradicate corruption.

In the Old Order, also once made a special agency dealing with the problem of corruption is retooling Reform Committee or Paran. But eventually disbanded Paran. Then in the New Order established the Corruption Eradication Team (TPK), which is chaired by attorney sublime. In ere reform, combating corruption efforts initiated by President BJ Habibie.

B. Task and Role of Commission

Based on the vision that proclaimed, KPK has enough hope and desire that noble, that want to realize Indonesia free from corruption.

Conducting the eradication of corruption in a professional, intensive, and sustainable society in order to realize a just, prosperous, secure and prosperous is a big PR scandal.

Success or not the Commission, depending on the hard work undertaken to maximize what is already a task, authority and responsibility KPK.Tugas responsibility, authority, and responsibilities include:

Coordination with agencies authorized to combat corruption

Supervise institutions authorized to combat corruption.

Conducting inquiry, investigation and prosecution of corruption.

Perform preventive measures TPK

Conduct monitoring of the state government.

yangh Commission has a responsibility not small. So in carrying out its duties, the Commission can not walk alone without the relevant agencies. Establishment of a good cooperation is also key to the success of KPK.

It is no less important to implement anti-corruption Commission is to establish the mental to the public.

C. Institutional KPK

One of the main capital for the performance of efficient and effective refractive KPK is through the development of a professional organization.

To create a professional institution, various efforts have been made the Commission, among others: the development of human resources management, efficiency and effectiveness financial management, increased support for infrastructure, equipment and technology, strengthening regulation and activities support the implementation of internal controls.

KPK Along with the development, facilities and infrastructure is required by the KPK. Embodiment of a professional institution which is also evidenced by the Commission with information technology support. Plus the existence and motion KPK has also strengthened judicial aspect.

task undertaken by the Commission take action that does not mean to give flexibility to the KPK to arrest any person or officer as such, but should stick to statutory laws and regulations that exist. Therefore, all activities undertaken must be biased dipertanggugjawabkan KPK ..

task undertaken action against this Commission include:

a. Coordination and Supervision

b. Handling cases or cases

c. Takeover

case

KPK in Preventing (preventive)

preventive steps include: the registration and inspection LHKPN, gratuities and community service, research and development, monitors and network development cooperation.

With these measures are expected KPK is expected to further optimize the tasks and role as the only institution trusted to handle corruption.

Task of cracking down or prevent, the two are closely linked, separated unbiased and must be run in a balanced manner.

successful corruption cases handled by the KPK marked terpenjaranya corruptors should be coupled with prevention efforts in the form of understanding anti-corruption in public life. In principle the establishment of good mental, honest and wise become a very important part. Because the core of all this corruption is actually a disease of poor mental our officials.

Removing corruption that has been rooted in this nation is a very hard job. Mission realize Indonesia is free from corruption even digelorakan. Various efforts have been made leading to improvement.

Various cases of corruption one by one began to lift and successfully brought to the table law. Not a few criminals-criminals who have been successfully executed. This is definitely an achievement for the Commission, but disastrous for koruptornya.

One by one corruption cases successfully dikuak by KPK. Even more alarming is the law enforcement agencies should be clean of corruption that should favor the rakyatpun not escape from corruption.

task undertaken by the Commission take action that does not mean to give flexibility to the KPK to arrest any person or officer as such, but should stick to the rules of existing legislation.

B. Partnering with Community

KPK success in combating corruption can not be separated from the role of all parties, including the community as a supporter of the KPK. Because without the role of the KPK and community support can not be optimal bias in play roles and duties as anti-corruption agencies.

After successfully capturing criminals - corrupt big fish, the KPK still have homework that is no less important is the attitude of anti-corruption campaign to the public

C. Long Road by KPK

KPK need help and support of all parties to the process of combating corruption until the roots can run well.

We need to realize, no matter how good a performance of the Commission, if the system of government we have also shown improvement it was not possible corruption cases in Indonesia will be completed.

But after all remain in the hands of its people. And as long as people are still gripped the souls of corrupt then all would be in vain.

Mulyana caught red-handed by KPK officials when he was handed some money to Khairiansyah in room 609 Hotel Ibis Jakarta .

According to the judges, Mulyana proven legally and convincingly guilty of bribing members of the CPC, RP Khairiansyah 299.8 million. therefore, he be sentenced to imprisonment for 2 years, 7 months and a fine of Rp 50 million.

Rusandi Kantaprawira

Rusandi Kartaprawira is one of the KPU korupor in the body. He is considered to have made direct appointments or partner companies in the supply of ink Legislative Election 2004. he also considered himself has set the price estimate based on the average bid price so the price is higher.

In this case, Rusadi imposed 4 years imprisonment, a fine of Rp 200,000,000 and 2 months in prison.

FTK Hare

FTK Tjejep Hare Hare or convicted of acts of procurement corruption in the procurement of books and printed material for the benefit of the 2004 General Election. he was sentenced 6 year imprisonment, dendaRp 300.000.00 subsidiary 6 months, compensation of Rp 11,762,908,610.

CLOSING

breakthrough KPK

KPK increasingly popular and fragrant name. Under the leadership of Antasari Azhar who previously received less sympathetic reaction from a number of essay, in recent months, the agency was able to confirm its existence as the eradication of corruption in the country's number one. During 2008, no less 12 state officials who commit corruption has been detained by the KPK.

KPK During the first 5 years since 2003, accused of running the institution with superkewengan strategitebang select pemberantasankorupsi. The cause is not a single legislator touched. Now, the KPK to eradicate corruption indiscriminately.

breakthrough KPK appreciation of legal practitioners and human rights activists Hendardi. He described the appointment as chairman of KPK Antasari originally caused controversy. But Dalan 3 months Antasari succeeded in dismantling the corruption cases involving officials.

That said, the corrupt and corrupt candidates as possible to avoid the possibility of the KPK arrested. If caught by KPK, the tip is clear, they should be herded into the Corruption Court, and chances are very slim for refractive escape the law. This is different from regular ordinary courts. In ordinary courts is not something that rarely happens escaped corruption suspects.

CONCLUSIONS

Combating corruption is rooted very difficult. Required the cooperation of all parties to be able to eradicate corruption. KPK has already shown its existence as an institution of corruption eradication in combating corruption. This can be seen from the many officials who are caught for committing corruption.

KPK should also inculcate the spirit of anti-corruption community so that no more people who melakukakn corruption.